English
Even if there is good meditation in Samatha (མཉམ་བཞག་) through meditation, if it is not in Post-meditation (རྗེས་ཐོབ་), then it becomes a futile meditation, and the bhumis and paths are not severed. The venerable Rinpoche said, "Rather than meditating solely in Samatha, I prefer meditating in segments of wisdom in Post-meditation." Therefore, the meditation of Samatha itself, when the wisdom of Post-meditation engages with forms, sounds, smells, tastes, and tactile objects, should be mixed and meditated upon while walking, standing, sleeping, sitting, and engaging in various activities. As it is said in the Arya Samadhiraja Sutra, "In walking, standing, sleeping, and sitting, rely thoroughly on mindfulness." By meditating in this way, the good experience of Samatha will come to be cultivated in Post-meditation. Third, to cultivate meditation in Union: If compassion and emptiness can be integrated in Samatha and Post-meditation, then in the state of Union, dedicate for the sake of all roots of virtue and purify aspirations. Machig Labdrönma said, "Mind, do not grasp at appearances as objects, do not grasp at self, do not be partial to whatever appears, do not affirm or deny whatever arises, do not bind with the rope of hope and fear, do not engage in the praise and blame of dualistic grasping, do not modify or adjust your own nature, do not seek elsewhere from your own essence. This present awareness, unmodified, unadulterated, clear and lucid, is the very nature of reality, without any doubt." Fifth, showing the nature of the fruit: Without Samatha and Post-meditation wisdom, day and night are in the realm of Dharmakaya, whether distracted or not, in the realm of unwavering Samatha. Without outer and inner, in the realm of transparent awareness, without good and bad, all are in the realm of the three kayas. Freed from obscurations, it is in the realm of the five wisdoms. Sangye Nyentonpa said, "When the ultimate is attained in its own place, the yogi is freed from the fetters of view, the proliferation of conceptual thought subsides. The yogi is freed from the fetters of meditation, the proliferation of experiential thought subsides. The yogi is freed from the fetters of conduct, the proliferation of action-oriented thought subsides. The yogi is freed from the fetters of philosophical tenets, the proliferation of biased thought subsides. The yogi is freed from the fetters of examples, the proliferation of symbolic thought subsides. The yogi is freed from the fetters of words, the proliferation of terminology subsides. Thoughts are transformed into wisdom, the darkness of obscuring thoughts is dispelled, unobscured wisdom is nakedly
Chinese
显现。无垢之觉性赤裸显现。广大之智慧无有偏颇。自生智慧无有明暗。光明之中智慧无有昼夜。自知智慧无有间断。不随因缘而动摇。无有怯懦希冀恐惧怖畏。从轮回之边际解脱而得稳固。是为瑜伽至究竟。是为分别念现前。是为证得究竟自地。是为获得不退转之地。如是。如是达到究竟，平凡的身语意三清净，显现为诸佛之身语意。轮回与涅槃的一切证悟皆得解脱，显现平等性，是为寂灭。如《教集》所说：身语意三清净，是为安立三身之果。从轮回中自然解脱，涅槃无需另行修证。如是说。玛吉拉准自身，被说是究竟四身之自性。其子嘉瓦顿珠说：法身乃大母般若波罗蜜多之身。报身乃金刚瑜伽母之身。化身乃玛吉拉准之身。三身无别自性身。四身之佛玛吉拉准玛。身语意三恭敬顶礼。如是。于修持此法之时，令一切分别念之聚于刹那间自性寂灭，故名寂灭法。修持此法，无需经历地道，无疑能到达母之怀抱，故名波罗蜜多。于修持此法之时，为调伏身而游历险地。为调伏语而祈祷。为调伏心而安住于平等，故名调伏法。一切圆满于心，故名大圆满。为断除四心无根，故名大手印断行。如是，正行修持之次第已竟。第三，结行之事业有二：辨认断法颠倒之因，以及颠倒之自性。第一，上师之口诀要诀未入，或自身修持之入门颠倒，或长久以来昔日之断法诸鬼神得胜，或相遇，或鬼神过于凶猛强大，或
English
Appears. Immaculate awareness appears nakedly. Vast wisdom is without bias. Self-arisen wisdom has no dimming. In luminosity, wisdom has no day or night. Self-knowing wisdom is without interruption. It does not waver due to circumstantial actions. There is no timidity, hope, fear, or dread. One triumphs over the edge of samsara and becomes stable. This is called the culmination of yoga. This is called the manifestation of conceptualization. This is called attaining the ultimate ground. This is called establishing the irreversible ground. Thus it is. Having thus reached the ultimate, the ordinary body, speech, and mind are purified, and the body, speech, and mind of the Victorious Ones arise. All realizations of samsara and nirvana are liberated, and the arising of equality is called nirvana. As it is said in the Compendium of Teachings: The purification of body, speech, and mind is the establishment of the fruit of the three kayas. From the natural liberation of samsara, there is no need to separately accomplish nirvana. Thus it is said. Machig Labdrön herself is said to be the ultimate nature of the four kayas. Her son, Gyalwa Döndrup, said: The Dharmakaya is the body of the Great Mother Prajnaparamita. The Sambhogakaya is the body of Vajrayogini. The Nirmanakaya is the body of Machig Labdrön. The Svabhavikakaya is the indivisible essence of the three kayas. Machig Labdrön is the Buddha of the four kayas. I prostrate with reverence to her body, speech, and mind. Thus it is. At the time of practicing this, all collections of conceptual thoughts are pacified from their own ground in an instant, therefore it is called Pacification. Having practiced this, there is no need to traverse the bhumis and paths, and there is no doubt of going to the womb of the Mother, therefore it is called Paramita. At the time of practicing this, one travels to dangerous places to tame the body. One prays to tame the speech. One abides in equanimity to tame the mind, therefore it is called Taming. Since everything is perfected in the mind, it is called Great Perfection. In order to cut the four minds without root, it is called Great Seal Cutting. Thus, the sequence of the main practice is completed. The third, the concluding activity, has two aspects: identifying the cause of the reversal of Chöd, and the nature of the reversal itself. The first is: the guru's pith instructions are not entered, or the entrance to one's own practice is reversed, or the gods and demons have long been victorious over the previous Chöd practitioners, or one encounters them, or the gods and demons are extremely fierce and powerful, or
Chinese
是否受到了伤害我的、有根基的神鬼，以及坟地里的新神鬼二者争斗的力量？或者自己对他人做了诅咒反弹回来了？或者在坟地行走时，时间没有结束，就从一个地方转移到另一个地方，没有抓住要点，出现了多种神鬼的变化吗？或者在坟地等很多不同种类的鬼聚集的地方，去施法，有些成功了，有些没有成功，留下了疙瘩吗？一开始随便地听了施法的法，听了之后没有完成，产生了对快乐的期望的力量，或者因为罗刹的帮助等原因去施法，也在坟地行走，但是没有下定决心，也没有出现神通，感到害怕而逃跑，或者没有召唤神鬼就离开了坟地吗？暂时对共同的时间期限产生了喜欢和恐惧吗？对于魔和神鬼的神通所做的预言，认为是最好的，并追随了那个预言吗？精进心很小吗？被凶猛的神鬼的神通所迷惑，无法控制自己吗？在坟地居住时，不由自主地必须去其他地方吗？对于是成就菩提道路的善知识的上师，没有生起信心，反而生起了邪见就是错谬。神鬼等一切众生没有做过自己父母的，是不存在的，没有尽力去帮助他们，反而随自己的意愿做了伤害和损害他们的想法和行为就是错谬。得到了十八圆满的人身，因此努力并具有精进，努力去成就菩提并获取精华非常重要，但是变得懒惰而放任自流，或者即使努力，如果做今生的事情就是错谬。轮回和涅槃二者之间，没有比傲慢、怀疑、我执更大的魔，如果没有断除傲慢、怀疑、二执的束缚就是错谬。特别是，在修持断法之道的要点时，一开始如果没有修持慈爱、悲心、菩提心，就对神鬼的神通愤怒凶狠，对于没有唤起自己的身语意三门的不安状态，就命名为邪压，心里想着要如何伤害神鬼，以及挖地、毁石、劈岩、搅水等，尽力去做断法的行为。
English
Have I been affected by the power of the struggle between the gods and demons that harm me and are fundamental, and the new gods and demons in the charnel ground? Or has a curse I cast on others rebounded? Or, when walking in the charnel ground, before the time was up, did I move from one place to another, and without grasping the key points, did various changes of gods and demons occur? Or, in places like charnel grounds where many different kinds of ghosts gather, did I go to perform the cutting practice, and some succeeded, but some did not, leaving knots? Did I initially casually request the Dharma of cutting? Even after requesting it, without completing the end, did the power of expecting happiness arise, or did I perform the cutting practice with the help of rakshasas, etc., and walk in the charnel ground, but without making a firm decision, and without any miraculous powers appearing, did I become frightened and run away, or did I leave the charnel ground without summoning the gods and demons? Did I temporarily experience joy and fear regarding the common time limit? Did I regard the prophecies made by the miraculous powers of demons and gods and demons as the best, and follow those prophecies? Is my diligence very small? Am I deluded by the miraculous powers of fierce gods and demons and unable to control myself? When dwelling in the charnel ground, must I involuntarily go elsewhere? If I do not generate faith in the lama who is the guide on the path to enlightenment, but instead generate wrong views, that is wrong. There is no sentient being, including gods and demons, who has not been my parent, and if I do not do whatever I can to help them, but instead intentionally harm and injure them according to my own desires, that is wrong. Having obtained the human body with the eighteen endowments and freedoms, it is very important to strive and be diligent in order to attain enlightenment and take the essence, but if I become lazy and let myself go, or even if I am diligent, if I do worldly things, that is wrong. Between samsara and nirvana, there is no greater demon than pride, doubt, and self-grasping, and if I do not cut the bonds of pride, doubt, and dualistic grasping, that is wrong. In particular, when practicing the key points of the Chöd practice, if I do not cultivate loving-kindness, compassion, and the mind of enlightenment at the beginning, I become angry and fierce towards the miraculous powers of gods and demons, and if an uncomfortable state arises in which I do not summon my own body, speech, and mind, I give it the name of wrong oppression, and with the intention of harming the gods and demons in any way, and digging the earth, destroying stones, splitting rocks, stirring water, etc., I do whatever I can in the conduct of Chöd.
Chinese
如果这样做就会颠倒。如果将希望和疑虑放在心中就会颠倒。如果在选择中掺杂犹豫和怀疑就会颠倒。总之，心中掺杂了分别念和犹豫，并且没有断除傲慢，就会导致断法颠倒。身语意二者的相续中，会出现疾病、疼痛、刺痛、混乱等诸多不适，以及各种内外障碍，而且会加剧。在地狱中，会因二取而堕落。中等会断命。最下等也会在此生中出现各种不适。暂时也会事与愿违，产生诸多颠倒等，会聚集很多断法颠倒的过失。因此，对于压制颠倒的诀窍有两种：第一，为了能够事先阻止，就像关闭炉门一样。第二，如果未能事先阻止，或者即使阻止了也未能成功，那么就像击打铁锤的钉子一样，是压制颠倒的关键诀窍。第一，事先阻止，就像击打门闩一样。例如，对于出现敌人或盗贼的担忧，在未发生之前，就用门闩和横木加固门，堵住窗户，封锁入口等进行防范。敌人或盗贼也会因此而知难而退。即使来了也无从下手，就像老鹰找不到猎物一样。在这里也是如此，首先在开始修习之前，要具备见解决定的共同诀窍，这样空性就无法在空性中找到猎物。《般若波罗蜜多经》中说：空性无法在空性中找到猎物。无相无法在无相中找到猎物。无愿无法在无愿中找到猎物。也就是说，事先要具备般若波罗蜜多的盔甲。也就是说，像这样，不执著于修习者的瑜伽士，不执著于所修习的法，不执著于修习的地点——寂静处，不执著于居住在该地区的土地神等，不执著于神通。因为一切都是不执著和远离的，所以没有任何事物是真实存在的。总而言之，包含显有轮回涅槃的一切法都是无我的。第二，如果未能事先阻止，或者即使阻止了也发生了颠倒等断法颠倒，那么就要压制颠倒。